PART II
CHAPTER XVI - The Lord's Day of the Fathers
THE LORD'S DAY OF THE FATHERS
CHAPTER XVI
Pages
(342-344)... State of Christianity at the beginning of the third century
(344)..........The Roman Bishop sacrastically called "pontifex maximus"
(344-345)...Eastern Sun-worship at its height in Rome
(345-346)... Why Sunday is called the Lord's day.
(346-347)... The Lord of Bishops and the Lord of Days
(347).......... The day of the birth of Light
(347-349)... Clement of Alexandria
(349-350)... Clement's Mystical Numbers
(350-353)... The Prophetic Day of Plato
(353-355)... The mystic (Gnostic) Lord's Day
(355-356)... Tertullian the Lawyer
(356-357)... Tertullian's Contradictions
(357-360)... Tertullian's Position on the Sabbath
(360-361)... Pagans' and Christians' Affiliated Worship (worship toward the east
(362)..........Distancing Themselves from Jews, joining Pagans
(362-363)... Christians Mingle with the Heathen in their Festivities
(363-367)... Ancient Custom and Unwritten Tradition
(367-368)... Origen
(368-370)... Origen's Spiritual Lord's Day and Festivals
(370-371)... Cyprian
(371).......... Commodian's Lord's Day
(371-372)... Victorin's Assumptions
(372).......... Peter of Alexandria
(373-377)... Position of the Fathers reviewed
(377-379)... Conclusion Drawn
STATE OF CHRISTIANITY AT THE BEGINNING OF THE THIRD CENTURY
Christianity, at the very threshold of the third century, found itself in a mighty ferment of transition. As to its growth, one of its apologists could say:
Though there was some rhetorical exaggeration in this, yet by the end of the century, one tenth of the population of the Roman empire professed Christianity. Although rapidly growing in numbers, yet more rapidly it lost in spiritual power. The Catholic Church was forming with definite creed, and although the leading bishops had preserved their independence, still the primacy of the bishop of Rome was coming more and more to the front. No great men ruled in “the chair of Peter,” the eminent leaders of thought resided in Alexandria and northern Africa, and yet the mystic power of the capital of the Caesars supplied all lack.
Strange to say, the very men who developed the fundamental principles on which the Catholic Church was built, strenuously opposed the encroachments of the Roman bishop, and even broke with the Church of Rome.
Tertullian established the principle of tradition, compared the church to the ark of Noah, and --ended in Montanism.
Clement and Origen laid down the philosophical principles of Bible interpretation, declared that there was no salvation outside of the church, and -- were excommunicated.
Cyprian, assuming the superiority of Peter over the other apostles as the one upon whom the church should rest and who should feed the flock, transferred this superiority to the bishop of Rome as the successor of Peter, and called the Roman Church the chair of Peter, the fountainhead of priestly unity, and the root and mother of the Catholic Church; and yet it was only his martyrdom that saved him from being denounced as a heretic.
The Catholic Church became a great political commonwealth in which the gospel and the Bible merely had a place, besides other things. The true principle that “out of Christ there is no salvation,” Cypian had restricted to “out of the church there is no salvation,” and it was fast becoming, “out of the Roman church there is no salvation.”
TERTULLIAN SARCASTICALLY CALLS THE POPE "PONTIFEX MAXIMUS"
This transition was not without opposition. Montanists, claiming to have the Comforter and the gifts of the Spirit, and the Novatianists, asserting that they were the Cathari (the Puritans), are eloquent witnesses as to the apostasy of the church. The arrogance of the Roman bishop had already become so apparent that Tertullian calls him, in irony, “pontifex maximus” and “bishop of the bishops.”
EASTERN SUN-WORSHIP AT ITS HEIGHT IN ROME
Another matter needs to be taken into consideration. At the beginning of the third century, sun-worship had risen already to such a height in the Roman empire hat the name of its emperor, Elagabalus (A.D. 218-222), meant really god of the sun. He elevated his sun-god Emesa over all Roman deities, of which Gibbon gives a minute description.
WHY SUNDAY IS CALLED THE LORD'S DAY
As the sun thus became at the same time so eminently the lord over all other Roman deities, it was but policy to give this child of syncretism the attractive title Lord’s day. This phase of the question is very candidly set forth by H. Gunke, Dr., Th., in the following manner:--
THE LORD OF BISHOPS AND THE LORD OF DAYS
In such a favourable period, Sunday, the child of Christian tradition, and in its claims closely related to those of the Roman bishop, its earliest champion, and the pagan sun-day, came rapidly to the front. The Papacy and the Sunday are both strange seeds transplanted from pagan into Christian soil; both were not only Christianized, but became the ruling factors of Christianity.
While Cyprian attempted to trace the line of Roman bishops back to the days of Peter, Justin could bring forward no such claim for the day of the sun; but it did not need such claim, being the wild solar day of all pagan times. Popular as it was in the world, it arose on the very principles laid down by men of thought for the up building of the Catholic Church; and when the Roman bishop became the lord of bishops, and the sun became the ruling deity in the Roman pagan world, Sunday became the lord of the days -- the Lord’s day.
The memorial days in vogue both in Israel and among the pagans--natural products of human admiration--supplied the motive; the Gnostic “new law,” the theory; Greek learning, the philosophy, the Roman bishop, the ecclesiastical authority; and the wild solar day of all pagan times, the popularity of the new institution: while on the other hand, the bigotry and the downfall of the Jewish nation made the Sabbath of the Lord unpopular. The civil authority of the imperial pontifex maximus was the only thing yet lacking to make it universal. But that Sunday is indeed the child of an amalgamation between Christianity and paganism brought about by the philosophers, the consideration of this period will fully establish.
By this time Christian philosophers had become the luminaries of the world, because, in their estimation, Greek philosophers had been Christian philosophers before Christianity. Especially in Alexandria the highest philosophy of the Greeks was placed under the protection and guaranty of the church, and we must expect, therefore, clear indications of this amalgamation. Accordingly we read.
These are the words of Clement (A.D. 194), the leader of the Alexandrian school of theology. What a contrast to Eze. 8:15-18! Greek philosophy and perverted Scriptural teaching combine to popularize Christianity by setting forth its affinity with paganism, and sun-worship affiliated with the light of the gospel to form the basis of union.
Mosheim, in commenting on the writings of Clement, sets this forth in these words:
From Schaff we quote the following concerning Clement's theology:
Clement attributes the Book of Wisdom to Solomon, and Baruch, to Jeremiah. He calls Plato “all but an evangelical prophet,” and last, but not least, he is the first to quote the Didache and Barnabas as having Scriptural authority. If the apostle Barnabas could be made accountable for producing such a writing as the epistle put forth under his name, wherein we found the first witness for Sunday, then Clement of Alexandria, a century later, was surely justified in enlarging upon the mystic eighth day, and turning it into a mystic Lord’s day. The very title of Clement’s book in which this wonderful change is set forth is suggestive in itself, “Stromata,” “gay-colored tapestry.” It is indeed a gaudy patchwork of quotations from history, poetry, philosophy, Christian truths, and heretical error, and is fitly translated by the word miscellanies. In these books he professes to set forth a guide to the deeper gnosis of Christianity, and he claims that this knowledge is the “true tradition of the blessed doctrine which has been received immediately from Peter, James, John, and Paul, and has been transmitted to him.”
One of his efforts is to find a mystical sense in all sorts of figures. There are mysteries in the number ten. There is a “ten” in heaven, in the earth, and in man. There are mysteries in the ark, as it contained the ten commandments; there are also mysteries in the two tables of stone, for they had engraved upon them the ten commandments. Six, seven, and eith are mysterious numbers. The fact that the letters of the Greek alphabet were also equivalent to numbers, he uses as a part of his argument. These mystic notions concerning numbers, which Philo carries to still more extravagant lengthes, can be traced not only to Plato and his followers, but to the true source of all mysticism -- the Orient.
Barnabas gives a fair sample of the mysticism; for he finds the cross and the word Jesus in the three hundred and eighteen servants of Abraham, The first two letter of the Greek word Jesus I and H, the first of which was used for 10, the second for 8, making 18; but the remaining 300 is represented by T, in the shape of which Barnabas pretends to see a resemblance to the cross. Clement, who considers Barnabas as apostolic authority quotes this absurd mysticism.
In a similar manner cement fancies that he finds the Lord's day in an utterance of the pagan philosopher Plato, as is seen from the following:--
All the numbers employed here possess a mysterious meaning, according to the Gnostic theology. Plato, in his “Republic,” speaks of seven days, and an eighth day. Here is Clements’ golden moment to turn this utterance into a prophecy, and to transform the eighth day into the Lord’s day. To bring this about, the mystic meaning of “meadow” is said to be the “fixed sphere,” that is, the heavens, the future abode of the pious. The seven days are to be understood as the motions of the seven planets, and as such, represent this earthly pilgrimage of toil. The ancients recognized only seven planets, so that after these seven wandering orbs had been passed, the journey would naturally lead “to heaven, that is, to the eighth motion and day,” to the fixed sphere,-- the locality of the pious and their eternal home. The great period of eternity spent on this mild and genial spot is the Lord’s day, thus foretold by Plato. One is struck with the similarity of this to Barnabas’s seven thousand years, and the eighth day afterward. Thus the Lord’s day in reality represents, according to Clement, the future day of the Lord -- eternity.
But immediately after making this statement, Clement quotes a number of Greek philosophers to prove that the number seven was sacred not only to the Hebrews, but also to the Greeks; some of these testimonies, however, cannot be found in the writings quoted.
But Clement uses the term Lord’s day once more; and as he represents Christian gnosticism, as well as the theological school in Alexandria, of which he was the head, his position with regard to the observance of fasts and holidays is not simply personal, but represents the leading Alexandrian thought. Clement indorsed the Didache as a part of Scripture. As this enjoins fasting on the fourth and sixth days of the week, he had to interpret it, which he does in this manner;--
As, in heathen mythology, Mercury is the god of commerce and Venus the god of beauty and love, playing on this, Clement justifies the position of the Gnostic, who repudiates literal fasting and, instead, abstains “from covetousness and from lust.” After dwelling a little longer on the subject of fasting, he thus connects with it his position with reference observing a day in honor of the resurrection;”--
There were Christians in Alexandria at that time who did literally fast on the fourth and sixth day of the week, and who celebrated the first day of the week in commemoration of the resurrectio; but the head of the theological school taught, in clear oposition to this, that true fasting consisted in abstaining from bad deeds, and that the true commemoration of the resurrection was to experience the power of the resurrection in our daily life.
That we have given the true meaning of his words is clearly shown by another statement of his, where he contrasts the Gnostics with other Christians. Of the Gnostic he says that it was “not on special days, as some others, but doing this continually in our whole life,” and “no in a specified place, or selected temple, or at certain festivals, and on appointed days, but during his whole life. 11
THE MYSTIC (GNOSTIC) LORD'S DAY
With this in mind, we are no prepared to listen to an explanation which he gives concerning the fourth commandment, in his “Gnostic Exposition of the Decalogue:”--
The true object of the seventh day in the beginning was to insure rest, because we meet in this life so much suffering and affliction. But true Sabbath rest is to cease from evil. Anyone doing this prepares for the gospel day of light. This gospel day, typified by the fact that God created light on the first day, is the new life of the Christian when he, enlightened by the Spirit, becomes sanctified through it. This frees his whole life from affliction, and brings the true rest in Christ.
After giving this epitome, Clement, patchwork as his Miscellanies are, joins to it a play on numbers, which he afterward makes intelligible by using the Greek alphabet as a key. The first five letters of the Greek alphabet represent the numbers one to five; but with the number six, there is a break (six being represented by the letter sigma), but the regular order is taken up again from seven onward: thus, following the regular alphabetical order six drops out entirely; seven (zeta) becomes six, and eight (eta), seven. While this is the case, seven as Clement has shown all through his book, signifies, as the perfect number, rest, even though by following the order of the Greek alphabet, it maybe six., On the other hand, eight, although it may in this manner become seven, means working. So the mysterious eight in not a day of rest but a day of work to him who, as a Gnostic, experiences the power of the resurrection every day, and lives continually the Lord’s life.
Biased by an unscriptural theory some First-day writers pervert this Gnostic philosopher of Alexandria into a champion of their case. Gilfillan, for example makes Clement say, “’The eight day appears rightly to be named the seventh, and to be the true Sabbath, but the seventh to be a working day,’”13
Rev. A.A. Phelps, in “An Argument for the Perpetuity of the Sabbath,” p. 159, finds in Clement the lacking gospel command for the Lord’s day, 14
It is a very striking coincidence that the first mention of Sunday as a mystic eighth day should be found in the Gnostic pseudo-Barnabas, and that the first mention of the term Lord’s day as a mystic day typifying the renewed life should be made by the Gnostic philosopher Clement of Alexandria, the very one who first indorsed this pseudo-epistle. With all the mysticism found in Clement, there is some irony in it, that this mystic Lord’s day adduced from an utterance of a pagan writer should, soon after, become the prominent title of the wild solar day of all pagan times.
From Alexandria, we turn our eyes to Carthage, which vies with its ancient rival, Rome, for the horn of supplying, in Tertulllian, a very gifted lawyer, the father of Latin Christianity and church language. Schaff gives the following description of his character and strange contrarieties:--
He embraced Christianity in middle life, but soon afterward, between 199 and 203 A.D., became a Montanist. Schaff gives the following reasons for this;--
That Tertullian blew hot and cold, A. Harnack thus testifies:--
[Note Tertullian's contradictory position on the Decalogue law, in his "On Modesty" chapter 5, with concepts we will later see in his other works:
TERTULLIAN’S POSITION ON THE SABBATH
Occupying such a contradictory position on the covenants, it is but natural that he contradicts himself also on the question of the law and the Sabbath. Two quotations will prove this:
But to the Jews he writes:--
Answering Marcion, the Gnostic, Tertullian shows how the Sabbath was consecrated by the Father at the beginning for the good of man, and how Christ only added addition sanctity and divine safeguards to the day. But in answering the Jews, he takes the Gnostic position-- a perpetual spiritual Sabbath, not “exemption from work on a specific weekly Sabbath,” But as to the difference between temporal and eternal Sabbaths, this is in no wise between the Sabbath of the Decalogue and some perpetual Sabbath, beginning with the advent of Christ-- a conclusion which Tertullian only reaches by misapplying Isa, 66:23. This text, as is seen from verse 22, applies not to the time of Christ, but to the new earth. There were temporal Sabbaths-- those of the ceremonial law.
After having thus rationalized away the observance of a literal Sabbath, and after considering some prophecies concerning the true spiritual sacrifice, in chapter 6 Tertullian proceeds in his demonstrate to rationalize the abolition of the old law. In like manner, as there was a Sabbath temporal and a Sabbath eternal, there is also a law temporal and law eternal, and there was time to come “whereat the precepts of the ancient law and of the old ceremonies would cease, and the sending forth {promissio} of the new law, and the recognition of spiritual sacrifices, and the promise of the New Testament, supervene,” Then he goes into the details about this new law, as follows:--
We now have clearly before us Tertullian’s outline of a spiritual, eternal Sabbath of a spiritual, eternal law, both commencing with the new covenant. This law supposedly commands a perpetual spiritual Sabbath, but, according to Tertullian, this in no wise teaches, like the old law, a specific weekly Sabbath, demanding exemption from work. With this in mind, we are ready to proceed further.
PAGAN'S AND CHRISTIAN'S AFFILIATED WORSHIP--
WORSHIPING TOWARD THE EAST
While considering the origin of Sunday, we found that this day had been devoted to the worship of the sun in all pagan times. When, in the course of time, Christians began to have their worship on the same day, at the same time, and in the same position, it was but natural that they should be confounded with the worshipers of the Persian sun-god, Mithra. To meet this, Tertullian makes the following statement in his Apology, chap. 16, which is one of his oldest works:--
This conformity in worship both as to the day and the attitude, Tertullian thus sets forth still more clearly in another book:--
Tertullian addresses this book to those nations that are still in idolatry. His only defense for making Sunday a day of festivity, and praying toward the east, was "Do you do less than this?" It was the pagans who admitted the sun into the calendar of the week. They selected Sunday in preference to the preceding day, the Sabbath, and made it a day of festivity. How could they, then, chide the Christians for doing likewise, especially as these customs really came from the Orient? This proves beyond question what we presented in the previous chapter regarding the origin of Sunday.
DISTANCING THEMSELVES FROM JEWS, JOINING PAGANS
As many Christians still observed the Sabbath, and all Christians used the Old Testament, it was very natural for them to be confounded with the Jews. Tertullian is exceedingly careful to clear this matter up in the twenty-first chapter of his Apology:--
The heathen would not join the Christians in any way, lest they should seem to be Christians, but the so-called Christians had already so far apostatized that they frequented with the heathen the Saturnalia, New-year’s and midwinter festivals, and Matronalia, annual festivals to the sun and to other deities, shared in the banqueting, and imitated their customs of exchanging gifts. So the very effect of joining the pagans in their devotions on Sunday was to let down the bars which God had put up, and to lead them to join the heathen in their anniversaries held in honor of the sun. Surely Tertullian had every reason to cry out, “O, better fidelity of the heathen to their own sect!”
But strange to say, it is in the midst of all this apostasy that we find the term Lord’s day first clearly applied to Sunday. Though this was done for some reason, one thing is certain, that it was to because it was sacredly regarded. Even Tertullian had to admit that the heathen were more true to their sect than were the Christians to their faith. And we notice that the Lord’s day appears on an equal footing with Pentecost, as a festive day, a season of rejoicing.
ANCIENT CUSTOM AND UNWRITTEN TRADITION
But we have a still more striking instance in which Tertullian is forced to reveal to us the foundation on which Sunday observance rests, in his book on The Soldier's Crown. It was customary then, as it is now, on special occasions, for the soldiers to adorn their heads with laurel, myrtle, olive, with flowers, or with gems. During a review of the camp by the emperor, one Christian soldier had the courage to hold this crown simply in his hand, instead of placing it on the head. This led to his discharge. As there were many Christian soldiers who conformed to the custom, discontentment arose about this soldier’s refusal, and he was charged with having created trouble and brought reproach upon the Christian cause. No Bible text could be adduced to prohibit this standing custom. Tertullian, in reply, says, “If no scripture has determined this, assuredly custom has confirmed it, which, doubtless, has been derived from tradition.” “But,” says the objector, ‘even where tradition is pleaded, written authority ought to be required.”
This leads Tertullian to inquire “whether none, save a written tradition, ought to be received?” Then he continues:--
Then Tertullian proceeds to add as another example, the fact that the ancient Jewish women had a veil upon their head, though there was no written law for it, and that Paul even sanctioned this custom. Then he concludes:--
We have here the very principles of tradition by which every custom of the Catholic Church came in, and the very principle on which the Reformers rested Sunday, as we shall see later. But to show the power which even the heathen sun-worship had upon its votaries, we will consider Tertullian’s words about the Mithra service and its adherents. He could use for the completion of his argument no better evidence than to appeal to the constancy of its adherents:
We are now ready to listen to Tertullian's statement about Sunday observance:--
"We, however, (just as we have received) only on the Lord’s day of the resurrection [sol die dominico resurrexionis] ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our business, lest we give any place to the devil. Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exultation.” 23
We have now carefully investigated the writings of Tertullian. He has nothing but tradition to offer for Sunday. And more than this, as he was strong beleiver in the constant guidance of the Holy Spirit, and considers all reasonable actions formed under its influence as equal with the Scripture, his principle of continual tradition was wide enough to take in anything that might come along and suggest itself to be reasonable. What he says above about deferring our business we must understand in the light of his previous statement, that we ought to observe a spiritual Sabbath every day.
Turning again to Alexandria, Origen (A.D. 231), a disciple of Clement, next claims our attention. On account of Clement’s flight and in view of his great ability, at the early age of nineteen he was placed at the head of that school. He was a very industrious student, never drinking wine, seldom eating meat, sleeping on the bare floor; and by his studious, ascetic life he became the greatest scholar of his age. He remained the exegetical oracle until Chrysostom surpassed him. Schaff thus points out the weakness of his exegesis:--
Professor Harnack says of him:--
As to his theology, Killen writes:--
ORIGEN'S SPIRITUAL LORD'S DAY AND FESTIVALS
From the testimonies adduced, no one must wonder at the following statement concerning his view of the Sabbath:--
And in his book against Celsus, he thus writes of the Sabbath rest:--
We now come to the one reference in which Origen makes allusions to a Lord’s day. Some one is supposed to charge him with inconsistency because, though Origen, in harmony with his understanding of Gal. 4:10, did not believe in the observance of any days, he paid some respect to the Lord’s day and other festivals. As Bishop Cox says:--
In like manner he shows that the perfect Christian keeps the preparation day by preparing his self daily; also the Passover day by eating constantly the flesh of the Word’ and the day of Pentecost by praying daily for the outpouring of the Spirit. This distinction between a perfect and an imperfect Christian sheds much light on his position. An imperfect Christian keeps Sunday literally; a perfect Christian, by living a constant holy life, pays no respect to weekly or to annual festivals. The preference of such a Lord’s day over a literal Sabbath, Origen sets forth in his seventh homily on Exodus, par. 5: --
Turning back to Carthage again, the next Father offering an argument for Sunday is Cyprian, A.D. 253. His tract on the “Unity of the Church” is the Magna Charta of the Roman primacy. But as he contended with the same zeal for an independent episcopate, and differed on the subject of heretical baptism, he brought homes into conflict with the See of Rome. He thus brings forward Justin’s old argument;--
His own maxim fits his case: "Custom without truth is the antiquity of error,”
Commodian, A.D. 270 is quoted by Hessey and Gilliland as using the term Lord’s day. So he does. He admonishes the rich to remember the poor brother, and I that connection he says, “What sayest thou of the Lord’s day?! 31
As he treats of the judgment in previous chapters, it is evident from the context that he refers t that. But First day writers are often very hard pressed for seeming proofs of their theories. He once speaks of Easter as the “day of ours most blessed,”
Bishop Victorin of Petau (A.D. 290) is so anxious not to appear to observe any Sabbath with the Jews that, while apparently quoting Scripture, he makes a number of unfounded statements about it.
Peter, bishop of Alexandria, A.D. 300, closes the list of witnesses by saying, “We keep the Lord’s day as a day of joy because of Him who rose thereon." 33
POSITION OF THE FATHER'S REVEIWED
We have now followed the history of Sunday from the time it was first mentioned by the Gnostic pseudo-Barnabas as the mysterious eighth day, until it stands out clearly and definitely as the first day of the week, called the Lord’s day. Not one of these Fathers has referred to Acts 20:7, to 1 Corinthians 16, or to Rev. 1:10 as the reason for its observance, nor has any allusion been made to any command of Christ or of the apostles for its observance. Not one of the Fathers base its observance on the Sabbath commandment, nor hint at the transference of the Sabbath from the seventh to the first day of the week. On the contrary, some have taken the strongest grounds against the law or the Sabbath commandment or the literal observance of that commandment. None of the church Fathers, yea, no writer of the first five centuries, ever called Sunday the Sabbath. This name was only applied to the preceding or seventh day.
For the observance of Sunday they give, as Cox correctly says, "sundry other reasons of their own-- fanciful in most cases, and ridiculous in some."
These reasons are:
As to the nature of its observance, we have found that the church Fathers lay special stress on the fact that the Sabbath commandment did not demand a cessation from labour, but rather a perpetual cessation from sin and spiritual rest in Christ and, consequently, Sunday was not to be a day of rest from work so much as it was to be a day of joy, marked by the celebration of the Lord’s supper by prayer, and by the absence of fasting. Easter and Pentecost were held in equal esteem with Sunday, or even in greater esteem.
If we note the names applied to the day, we find it fist introduced under the name of eight day then sun-day, and first day of the week; from the beginning of the third century the term Lord’s day is used interchangeably for the first day of the week and for the perpetual day of the gospel dispensations. From these evidences and from the fact that the Sabbath was still observed by a part of the Christian community, it is clear that Sunday came in on independent grounds; that it was a human institution resting on tradition; that its observance was but voluntary; and that it was an assembly day rather than a rest day.
That First-day writers who claim Sunday to be a divine institution based on the fourth commandment are not satisfied with the way the church Fathers have treated Sunday, is very apparent from their own admissions. For example: Hengstenberg says, “The idea of a transference of Sabbath into Sunday is unknown to all Christian antiquity.” Dr. Schaff says that the ante-Nicene church “did not fully appreciated the perpetual obligation of the fourth commandment in its substance as a weekly day of rest;” and that “there was disposition to disparage the Jewish law in the zeal to prove the independent originality of Christian institutions,” 35
Again, that "the ancient church viewed the Sunday mainly. . .one-sidedly and exclusively, from its Christian aspect as a new institution."36
Liebetrut, in his prize essay on Sunday, admits:
These admissions of leading Sunday advocates-- a few samples of the many that might be adduced-- reveal the striking fact that their position concerning the Sunday institution differs very materially from that of the Fathers. While the Fathers, in order to introduce this new weekly memorial, had to set aside the only commandment on which any weekly rest can be maintained b a church accepting the Bible alone, and to engraft a scion from a strange religious cult in commemoration of important Christian events, the Protestant church of today, though attempting to substantiate the introduction of Sunday by the testimony of the Fathers, and thus by tradition, has, in order to maintain Sunday as a rest day, to adopt as the basis of its observance the very commandment thus rejected by the Fathers. A strange medley indeed.
But while the originators of Sunday and its present advocates differ so widely from one another that the latter reject the very basis on which it was introduced by the former, we, for our part, would point to the material difference existing between these two parties as an evident proof for the correctness of our position concerning the introduction of Sunday. As God's law is eternal and of universal application, and as the Sabbath institution is fixed by it on a definite day of the week for the benefit of man, regardless of nationality, time, or place, no new weekly memorial could be introduced to supplant the one already existing, without the rejection of the very basis on which the new institution could be maintained. To this the church fathers assent by rejecting the Sabbath command as the basis of this new institution, and to this the present champions of Sunday assent, by appealing to the fourth commandment to maintain Sunday. Thus, while the Sunday of the Fathers differs from that of the Protestant church in its very basis, yet the testimony of the Fathers furnishes the following striking similarities between their Sunday and the pagans sun-day:--
No less remarkable is the fact that, while the Gnostic and the philosopher engrafted this pagan day onto Christianity to commemorate an important event, without reference to any definite law and enjoining nothing but a spiritual rest, the bishop of Rome, seemingly the materialization of legality, became the outspoken sponsor of this illegal child, and effected the union, making the Gnostic and the philosopher subservient to its cause. Furthermore, this new institution comes into prominence and assumes a new title at the very time when the sun eminently worshiped in the Oriental cults, becomes, as such, the leading deity of the pagans in the Roman empire, and Christ, as the Sun of righteousness, is the leading object of worship in the Roman Christian world, and the bishop of Rome, its champion in the church, is the leading ruler as lord of the bishops; and thus the day, as the common object of veneration by all as the lord of the days, is fitly styled by its syncretical name, the Lord’s day.
We will let Cyprian, the great champion of Roman primacy, tell us how far the apostasy advanced in the church at this time:==
The Catholic Church, adopting the tradition as its chief r8ule, and following the sayings of men rather than the commands of god, and no longer dependent upon the divine arm, longed for the arm of flesh to uphold its authority and to secure its unity against rending schisms, and the Sunday institution, as it possessed no just basis for its observance, needed the authority of civil and ecclesiastical legislation to assure its maintenance. Paganism and philosophized Christianity became so closely affiliated that believers in both systems could freely intermarry, and, naturally enough, it would be but the ultimate result that there should grow up a union between the state of Rome and the church of Rome; and whenever the restraining power would be far enough removed to admit of such a union, then the mystery of lawlessness would manifest. That this mystery of lawlessness was the natural outgrowth of spiritualising away the law of God and the rest day by the Gnositc, philosopher, and Roman bishop in succession, an anonymous author of that time thus attests: --
Sunday appears in the writings of all the Fathers without law-- yea, it is in opposition to it; therefore, it is without Christ, and as Sunday is without Christ, it is not the Christian Lord's day; but, as the day of the sun, it is the pagan Lord’s day of the Christianized "Lord of the bishops."
1.Tertullian's Apology, chp. 37 Return>
2. Gibbons, “The Decline and Fall of the Roman Empire” chp. 6, par. 24 Return>
3. Milman, “History of Christianity,” b. 2, 9, par. 7 Return>
4. Gunkel, “Zum Relionsgesh. Verstaendniss des N.T“., Goettingen, 1903, pp. 74-76 Return>
5. Clement, “Miscellanies,” b.7, secs.42,43. Return>
6. Commentaries, cent. 2, sec. 25, note 2 Return>
7. Second period, par. 186, p. 783 Return>
8. “Miscellanies,” b. 5, chap. 14 Return>
9. “Miscellanies,” b. 7, chap. 12 Return>
10. Ibid, b. 7 chap 12 Return>
11. Ibid, b. 7, chap. 7 Return>
12. Ibid, b. 6, chap. 16 “Gnostic Exposition of the Decalogue,” Return>
13. “The Sabbath,” p. 378 Return>
14. Cox, Vol. I, p. 344 Return>
15. Second period, par. 196, pp. 822-824 Return>
17. “History of Dogma”, vol. 2 chap. 5, p. 311, note I Return>
18. In 2 Kings 4: 23, we read: “It is neither new moon, nor Sabbath,” Return>
19. “Against Marcion” b. 4, chap. 12 Return>
20. “Answer to the Jews,” chap. 4 Return>
21. Ad Nationes, Book 1, chap. 13, The charge of Worshiping the Sun
Return>
Note-- In chapter 12, of Ad Nationes-- The charge of worshipping a cross. The heathen themselves made much of crosses in sacred things, with displays, parades and necklaces, etc.
22. “Library of the Fathers” Oxfprd., 1842, “Of the Crown,” secs. 3,4,15 Return>
23. “Concerning Prayer,” chap. 23 Return>
24. “History of the Christian Church” second period. par, 187 p. F92. Return>
25. “History of Dogma,” 2, 333. Return>
26. “Ancient Church,” second period, sec. 2, chap. I. Return>
27. De Principiis, b. 2, chap. 7. Return>
29. Celsus, b,. 8, chaps, 21,22. Cox, vol. I, pp, 246, 247 Return>
30. Cyprian’s Epistles, No. 58, sec. 4. Ante-Nicene Christian Library vol. 8, p. 196. Return>
31. “Instructions of Commodian,” sec. 61 Return>
32. “Creation of the World,” ante-Nicene Christina Library, vol. 18, p. 391 Return>
33. Peter’s Canon, No. 15. Return>
35. “History of the Christian Church,” vol. I pp. 202-205. Return>
36. Id. Third period, vol. I p. 279 Return>
37. Die Sonntagsfeier, Hamburg. 1851, pp. 33-35 Return>
38. “On the Lapsed,” chap. 6, Ante-Nicene Library 8, pp. 354, 355 Return>
39. Pseudo-Cyprian De XII, abusive saeculi, chap. 12, quoted in Harnack's “History of Dogman” 6. P. 26, note I. Return>